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Parātrīśikāvivaraṇa (Paratrishika Vivarana): Stanzas 3 to 4 - Part 4 - Non-dual Shaivism of Kashmir
Normal translation
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Introduction
Parātrīśikāvivaraṇa continues. Abhinavagupta finishes commenting on the stanzas 3 and 4 of Parātrīśikā.
This is the fourth (final) part of the commentary on the stanzas 3-4.
I will write a "global long explanation" below the translation itself, as if I use the system based on individual "notes of explanation" as usual, there will be too many notes as to be practical. Besides, to program so many notes of explanation, one by one, would be extremely time-consuming too. With this "global long explanation" I will strive to make this text so understandable to the average reader as possible!
Abhinavagupta's Sanskrit will be in dark green color. In turn, within the transliteration, the Abhinavagupta's comments will be shown in black. Also, within the translation, the commentary by Abhinavagupta (i.e. the Vivaraṇa) will contain words in both black and red colors.
Read Parātrīśikāvivaraṇa and experience Supreme Ānanda or Divine Bliss, dear Śiva.
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.
Stanzas 3-4 (Fourth part of the commentary)
यद्वा सति सद्रूपे यस्यति यत्नं करोति क्रियाशक्तिप्राणत्वात्तत् सद्य इति क्विपि नपुंसकनिर्देशः। सद्यदिति केचिद् गुरवः पठन्ति। तदुक्तं श्रीसिद्धसन्ताने
प्रकाशमानाभासैव यद्भूतिस्तत्सदेव हि।
इति। श्रीस्पन्देऽपि
... तदस्ति परमार्थतः।
इति। श्रीसोमानन्दपादैरपि
यत्सत्तत्परमार्थो हि प्रमार्थो हि परमार्थस्ततः शिवः।
इति स्वरूपमुक्तम्। तदुक्तम्
यः सर्वं...
इति। अस्यैव क्रियाशक्तिप्रसरं निरूपयति कौलिकसिद्धिदमिति कौलिकं यद् व्याख्यातं तस्य सिद्धिस्तथात्वदार्ढ्यं तद् यतो भवति तत्र हि परमार्थप्रमातरि सकलं कुलाकुलादि तथा भवति यत्र प्रतीयमानं सर्वं तथात्वदार्ढ्यं भजते। तदुक्तम्
... परात्परतरं त्रिकम्।
इति। अन्यत्रापि
वेदाच्छैवं ततो वामं ततो दक्षं ततः कुलम्।
ततो मतं ततश्चापि त्रिकं सर्वोत्तमं परम्॥
इति। श्रीनिशाचारेऽपि
वाममार्गाभिषिक्तोऽपि दैशिकः परतत्त्ववित्।
संस्कार्यो भैरवे सोऽपि कुले कौले त्रिकेऽपि सः॥
इति। श्रीसर्वाचारेऽपि
वाममार्गाभिषिक्तोऽपि दैशिकः परतत्त्ववित्।
क्रमाद्भैरवतन्त्रेषु पुनः संस्कारमर्हति॥
इति। क्रमश्चास्यैष एव यत् सर्वलोकवेदसिद्धान्तवामदक्षिणकुलमतभूमिषु परमार्थप्रमातृभाव इति। यथोक्तम्
यश्च सर्वमयो नित्यं तस्मै सर्वात्मने नमः।
इति। तदेवानुत्तरमेतत्सर्वं गर्भीकृत्योक्तं निजविवृतौ सोमानन्दपादैः किंबहुना सर्वमेवानुत्तरमनुत्तरत्वादिति। अयं तात्पर्यार्थः —
इतीदृग् व्याख्यानं त्यक्त्वा यद् अन्यैर्व्याख्यातं तत्प्रदर्शनं दूषणम्। यद्यपि पदवाक्यसंस्कारविहीनैः सह व्रीडावहा गोष्ठी कृता भवति तथापि सचेतसोऽनुत्तरमवबोधयितुं तद् एकवारं तावल्लिख्यते — अनुत्तरमित्यादिना सार्धेन श्लोकेन शिवविषयः प्रश्नः। हृदयस्थेत्यादिना श्लोकेन शक्तिविषयः। तथा शृणु देवीत्यत्र प्रतिवचनग्रन्थ उत्तरस्याप्यनुत्तरमिति तत्रार्थ उत्तरं च शृण्वनुत्तरं चेति। अत्र यद्येषा त्रिकार्थाभिप्रायेण व्याख्या तन् नरविषयतृतीयप्रश्नप्रसङ्गः। अथ तु यामलाभिप्रायेण तत्रापि न द्वे वस्तुनी शिवशक्त्यात्मके यामलमुच्यते येन पृथक् प्रश्नविषयतोपपत्तिरथशब्दार्थश्च न सङ्गच्छते — स हि सजातीयनिश्चयानन्तर्यवृत्तिरुत्तरस्वरूपावधारणमन्तरेण चानुत्तरविषयस्यैकप्रश्नस्यानुपपत्तिः। तथाहि केषुचिद् वृद्धपुस्तकेष्वीदृक् श्लोकान्तरं दृश्यते
श्रुतं देव महाज्ञानं त्रिकाख्यं परमेश्वर।
उत्तरं च तथा ज्ञानं त्वत्प्रसादावधारितं॥
इति। तस्मात् श्रीसोमानन्दपादनिरूपितव्याख्यानुसारेणैव यद् गुरवः समादिक्षन् तदेव सर्वस्य करोति शिवम्।
इत्यसंस्कृतदुर्व्याख्यातामसोन्मूलनव्रतः।
षडर्धशासनापूतहृदम्बुजविकासकः॥
संस्त्यानानन्तपाशौघविलापनलसद्रुचिः।
दीप्तोऽभिनवगुप्तेन व्याख्याभानुः प्रकाशितः॥
एवं यतोऽयं कौलिको विधिः प्रभवति यत्र च प्रतिष्ठापदवीं भजते यन्मयं चेदं कौलिकं तदेवानुत्त्तरमित्युक्तम्। तत्र कस्तावत् कौलिको विधिः कथं चास्य प्रसरोऽनुत्तरात् कथं चात्रैवास्य प्रतिष्ठा कथं चानुत्तरैकरूपत्वं यच्चोक्तं — उत्तरस्याप्यनुत्तरमिति तत् सर्वं युक्त्यागमस्वसंवेदननिष्कर्षणतत्त्वावबोधावाप्तविमर्शनिपुणान् शिष्यान् प्रति वितत्य निर्णिनीषुर्भगवान् प्रस्तौति ग्रन्थान्तरमेतावद्दृढोपदेशनिर्दलितभेदाभिमानविकल्पानल्पसंस्काराणं तु सर्वमेतावतैव अनुत्तरं कथमित्यादिसार्धश्लोकयुगलनिगमितेन प्रश्नेन शृणु देवि इत्यादिना सार्धश्लोकनिर्णीतेन चोत्तरेणानुत्तरपदप्राप्तिवशाविष्टजीवन्मुक्तभावानां कृतकृत्यता। अतस्तावन्मात्र एव दृढप्रतिपत्तिपवित्रीकृतैर्विश्रमणीयम् — इत्युद्भुजाः फूत्कुर्मः। तदनुत्तरपरभैरवपदविमलदर्पणान्तर्निविष्टकौलिकपदप्रविविक्तये ग्रन्थान्तरमवतरतीत्युक्तम्॥४॥
Yadvā sati sadrūpe yasyati yatnaṁ karoti kriyāśaktiprāṇatvāttat sadya iti kvipi napuṁsakanirdeśaḥ| Sadyaditi kecid guravaḥ paṭhanti| Taduktaṁ śrīsiddhasantāne
Prakāśamānābhāsaiva yadbhūtistatsadeva hi|
iti| Śrīspande'pi
... Tadasti paramārthataḥ|
iti| Śrīsomānandapādairapi
Yatsattatparamārtho hi pramārtho hi paramārthastataḥ śivaḥ|
iti svarūpamuktam| Taduktam
Yaḥ sarvaṁ...
iti| Asyaiva kriyāśaktiprasaraṁ nirūpayati kaulikasiddhidamiti kaulikaṁ yad vyākhyātaṁ tasya siddhistathātvadārḍhyaṁ tad yato bhavati tatra hi paramārthapramātari sakalaṁ kulākulādi tathā bhavati yatra pratīyamānaṁ sarvaṁ tathātvadārḍhyaṁ bhajate| Taduktam
... parātparataraṁ trikam|
iti| Anyatrāpi
Vedācchaivaṁ tato vāmaṁ tato dakṣaṁ tataḥ kulam|
Tato mataṁ tataścāpi trikaṁ sarvottamaṁ param||
iti| Śrīniśācāre'pi
Vāmamārgābhiṣikto'pi daiśikaḥ paratattvavit|
Saṁskāryo bhairave so'pi kule kaule trike'pi saḥ||
iti| Śrīsarvācāre'pi
Vāmamārgābhiṣikto'pi daiśikaḥ paratattvavit|
Kramādbhairavatantreṣu punaḥ saṁskāramarhati||
iti| Kramaścāsyaiṣa eva yat sarvalokavedasiddhāntavāmadakṣiṇakulamatabhūmiṣu paramārthapramātṛbhāva iti| Yathoktam
Yaśca sarvamayo nityaṁ tasmai sarvātmane namaḥ|
iti| Tadevānuttarametatsarvaṁ garbhīkṛtyoktaṁ nijavivṛtau somānandapādaiḥ kiṁbahunā sarvamevānuttaramanuttaratvāditi| Ayaṁ tātparyārthaḥ —
Itīdṛg vyākhyānaṁ tyaktvā yad anyairvyākhyātaṁ tatpradarśanaṁ dūṣaṇam| Yadyapi padavākyasaṁskāravihīnaiḥ saha vrīḍāvahā goṣṭhī kṛtā bhavati tathāpi sacetaso'nuttaramavabodhayituṁ tad ekavāraṁ tāvallikhyate — Anuttaramityādinā sārdhena ślokena śivaviṣayaḥ praśnaḥ| Hṛdayasthetyādinā ślokena śaktiviṣayaḥ| Tathā śṛṇu devītyatra prativacanagrantha uttarasyāpyanuttaramiti tatrārtha uttaraṁ ca śṛṇvanuttaraṁ ceti| Atra yadyeṣā trikārthābhiprāyeṇa vyākhyā tan naraviṣayatṛtīyapraśnaprasaṅgaḥ| Atha tu yāmalābhiprāyeṇa tatrāpi na dve vastunī śivaśaktyātmake yāmalamucyate yena pṛthak praśnaviṣayatopapattirathaśabdārthaśca na saṅgacchate — Sa hi sajātīyaniścayānantaryavṛttiruttarasvarūpāvadhāraṇamantareṇa cānuttaraviṣayasyaikapraśnasyānupapattiḥ| Tathāhi keṣucid vṛddhapustakeṣvīdṛk ślokāntaraṁ dṛśyate
Śrutaṁ deva mahājñānaṁ trikākhyaṁ parameśvara|
Uttaraṁ ca tathā jñānaṁ tvatprasādāvadhāritaṁ||
iti| Tasmāt śrīsomānandapādanirūpitavyākhyānusāreṇaiva yad guravaḥ samādikṣan tadeva sarvasya karoti śivam|
Ityasaṁskṛtadurvyākhyātāmasonmūlanavrataḥ|
Ṣaḍardhaśāsanāpūtahṛdambujavikāsakaḥ||
Saṁstyānānantapāśaughavilāpanalasadruciḥ|
Dīpto'bhinavaguptena vyākhyābhānuḥ prakāśitaḥ||
Evaṁ yato'yaṁ kauliko vidhiḥ prabhavati yatra ca pratiṣṭhāpadavīṁ bhajate yanmayaṁ cedaṁ kaulikaṁ tadevānutttaramityuktam| Tatra kastāvat kauliko vidhiḥ kathaṁ cāsya prasaro'nuttarāt kathaṁ cātraivāsya pratiṣṭhā kathaṁ cānuttaraikarūpatvaṁ yaccoktaṁ — Uttarasyāpyanuttaramiti tat sarvaṁ yuktyāgamasvasaṁvedananiṣkarṣaṇatattvāvabodhāvāptavimarśanipuṇān śiṣyān prati vitatya nirṇinīṣurbhagavān prastauti granthāntarametāvaddṛḍhopadeśanirdalitabhedābhimānavikalpānalpasaṁskārāṇaṁ tu sarvametāvataiva anuttaraṁ kathamityādisārdhaślokayugalanigamitena praśnena śṛṇu devi ityādinā sārdhaślokanirṇītena cottareṇānuttarapadaprāptivaśāviṣṭajīvanmuktabhāvānāṁ kṛtakṛtyatā| Atastāvanmātra eva dṛḍhapratipattipavitrīkṛtairviśramaṇīyam — Ityudbhujāḥ phūtkurmaḥ| Tadanuttaraparabhairavapadavimaladarpaṇāntarniviṣṭakaulikapadapraviviktaye granthāntaramavataratītyuktam||4||
2) Or (yad vā) "sadyas" (sadyaḥ iti) is That (tad) (which,) when It is in Its true nature as Sat --lit. Existent-- (sati sat-rūpe), strives (yasyati), i.e. makes (karoti) an effort (yatnam) since It is the Life (prāṇatvāt) of the Power (śakti) of Action (kriyā). (And) when the suffix "kvip" (kvipi) (is added, there is) indication (nirdeśaḥ) (that "sadyas" is in) neuter gender (napuṁsaka).
Some (kecid) Guru-s (guravaḥ) read (paṭhanti) "sat-yat" (sat-yad iti) (too).
That (very truth) (tad) was said (uktam) in venerable Siddhasantāna (śrī-siddhasantāne):
"That (tad) (is) undoubtedly (eva hi) Sat (sat) whose Power (yad-bhūtiḥ) shines as the appearances --viz. the things the universe is composed of-- (prakāśamāna-ābhāsā eva... iti)".
In venerable Spandakārikā-s (śrī-spande) (the same truth has) also (api) (been mentioned:)
"... that (tad) is (asti), in the highest sense (paramārthatas... iti), (the principle of Spanda)".
The essential nature (of Lord Śiva) (svarūpam) (was) also (api) expressed (uktam) by revered Somānanda (śrī-somānanda-pādaiḥ) (by the following statement:)
"That (tad) which (yad) (is) Sat (sat) (constitutes) the Highest Reality (parama-arthaḥ) (and) consequently (tatas) (this) Highest Reality (parama-arthaḥ) (is) Śiva (śivaḥ... iti)".
That (very teaching) (tad) (is) described (uktam) (here as well:)
"He who (yaḥ) (is) all (sarvam... iti)".
(Now, Abhinavagupta will analyze the expression "kaulikasiddhidam" that occurs in the stanza 4:)
(Śiva --Lord Bhairava--) defines (nirūpayati) the expansion (prasaram) of His (asya eva) Power (śakti) of Action (kriyā) (by the phrase:) "kaulikasiddhidam" (kaulika-siddhi-dam iti). The "siddhi" --lit. fulfillment, accomplishment, achievement-- (siddhiḥ) of that (tasya) "kaulika" --i.e. Anuttara, whose essence is Śiva and Śakti-- (kaulikam) which (yad) has (already) been explained (vyākhyātam) is (bhavati) that (tad) by which (yatas) there is firmness (dārḍhyam) of such a condition --of the State of Anuttara-- (tathātva). (Why?) Because (hi) in that Experient of the Highest Reality --viz. Śiva-- (tatra... parama-artha-pramātari) everything (sakalam) that is Kula, Akula, etc. (kula-akula-ādi) becomes (bhavati) so (tathā), (i.e. Anuttara,) where (yatra) all (sarvam) that is being perceived (pratīyamānam) shares (bhajate) the firmness (dārḍhyam) of such a condition --viz. the State of Anuttara-- (tathātva).
That (very instruction) (tad) was declared (uktam) (here:)
"Trika (trikam) is higher (parataram) than the highest (parāt... iti).
Also (api), in another place (anyatra) (it is taught that:)
"Śaivasiddhānta (śaivam) (is) higher (param) than the Vedic system (vedāt), the left-hand path (vāmam) (is higher) than that --than Śaivasiddhānta-- (tatas), the right-hand path (dakṣam) (is higher) than that --than the left-hand path-- (tatas), the Kula school (kulam) (is higher) than that --than the right-hand path-- (tatas), the Mata system (matam) (is higher) that that --than the Kula school-- (tatas), and (ca) Trika (trikam) (is) even (api) (higher) than that --than the Mata system-- (tatas). (In this way, Trika is) the best of all (sarva-uttamam... iti)".
In venerable Niśācāra (śrī-niśācāre) (there is) also (api) (a similar reference to Trika:)
"The knower (vit... saḥ... saḥ) of the Supreme (para) Principle (tattva) who has been consecrated (abhiṣiktaḥ) as spiritual teacher (daiśikaḥ) in the left-hand path (vāma-mārga), has also to be consecrated with the necessary ceremonies (saṁskāryaḥ) in the Bhairava doctrine (bhairave) as well as (api) in the Kula (kule), Kaula (kaule) (and) Trika (trike... iti) (doctrines)".
In venerable Sarvācāra (śrī-sarvācāre) (a similar thing is) also (api) (affirmed with regard to Trika:)
"The knower (vit) of the Supreme (para) Principle (tattva) who has been consecrated (abhiṣiktaḥ) as spiritual teacher (daiśikaḥ) in the left-hand path (vāma-mārga) (is) again (punar) required (to go through) (arhati) the ceremony (of consecration) (saṁskāram) with reference to the Bhairavatantra-s (bhairava-tantreṣu) by degrees (kramāt... iti)".
This (eṣaḥ) alone (eva) (is) His (asya) method (kramaḥ ca), that is to say (yad), "(the method in which) the State (bhāvaḥ) of Knower or Experient (pramātṛ) of the Highest Reality (parama-artha) (resides) in all the stages (sarva... bhūmiṣu), (whether) of ordinary life (loka), Veda (veda), Śaivasiddhānta (siddhānta), left-hand path (vāma), right-hand path (dakṣiṇa), Kula (kula) (and) Mata (mata... iti)".
As (yathā) has been said (uktam):
"Salutation (namaḥ) to the Self (tasmai... ātmane) of all (sarva), who (yaḥ ca) constantly (nityam) is all (sarva-mayaḥ... iti)".
That (tad) very (eva) (Reality is) entirely (sarvam) this (etad) Anuttara (anuttaram). After having conceived (such a Reality in that way) (garbhī-kṛtya), (the following) was declared (uktam) by most venerable Somānanda (somānanda-pādaiḥ) in his own commentary (on Parātrīśikā) (nijavivṛtau): "What occasion is there for much talk (kiṁbahunā)? All (sarvam) (is) only (eva) Anuttara (anuttaram) because of its being Anuttara (anuttaratvāt iti)".
This (ayam) (is) the purport (tātparya-arthaḥ). So (iti), the act of showing (tad-pradarśana) what (yad) has been expounded (vyākhyātam) by others (anyaiḥ) after pushing aside (tyaktvā) such an (īdṛk) explanation (vyākhyānam) (would be) a fault (dūṣaṇam).
Although (yadi api) holding a meeting (to dialogue) (goṣṭhī kṛtā bhavati) with (saha) (people who are) devoid of (vihīnaiḥ) (knowledge about) grammar (pada), logic (vākya) (and) residual impressions (left by a direct experience) (saṁskāra) (would be) very shameful (vrīḍāvahā), yet (tathā api), in order to inform (avabodhayitum) the intelligent people (sacetasas) about Anuttara (anuttaram), that (kind of stuff) (tad) is written (likhyate) now (tāvat) only once (ekavāram):
"By the (words) 'Anuttara', etc. (anuttaram iti-ādinā), the question (praśnaḥ) which is in the sphere (viṣayaḥ) of Śiva (śiva) (has been asked) through one stanza and a half --stanzas 1 and 1 ½-- (sa-ardhena ślokena). By (the phrase 'the Power who) resides in the Heart', etc. --in the stanza 2-- (hṛdaya-sthā iti-ādinā), (the question) which is in the sphere (viṣayaḥ) of Śakti (śakti) (has been asked) through one stanza --the stanza 2 itself-- (ślokena). Similarly (tathā), in this (portion of) the book containing the answer (atra prativacana-granthe), i.e. (in the stanza 3 where one reads) 'Listen (śṛṇu), oh Goddess (devi iti)' (and) 'to Anuttara (anuttaram) even (api) of uttara (uttarasya... iti)', the meaning (arthaḥ) there (tatra) (would be) 'Listen (śṛṇu) about (both) uttara --the expansion of Śakti-- (uttaram) and (ca) Anuttara --the expansion of Śiva-- (anuttaram... iti)'".
If (yadi) this (eṣā) explanation (vyākhyā) (was put) here (atra) with the purpose (abhiprāyeṇa) of (showing) the meaning (artha) (given) according to the Trika system (trika), then (tad) there is the contingency (prasaṅgaḥ) of a (missing) third (tṛtīya) question (praśna) whose sphere (viṣaya) is "nara" (nara). But (atha), (if such an explanation was put) from the concept (abhiprāyeṇa) of "yāmala" --lit. a pair-- (yāmala), even (api) in that case (tatra) it is said that (ucyate) there is no (na) pair (yāmalam) constituted by two realities (dve vastunī) (called) Śiva and Śakti (śiva-śakti-ātmake) so that (yena) there is no (na) acceptable possibility (upapattiḥ) of (two) separate (pṛthak) spheres (viṣayatā) for (asking two) questions (praśna). Also (ca), the meaning (arthaḥ) of the word (śabda) "atha" --occurring in the next stanza 5-- (atha) would not (na) harmonize (saṅgacchate) (with the abovementioned interpretation), because (hi) it --the meaning of the word "atha"-- (saḥ) is used in the particular sense (vṛttiḥ) of immediate sequence or succession (ānantarya) of ascertainments (niścaya) of the same kind (sajātīya). It is inadmissible and impossible (anupapattiḥ) one question (eka-praśnasya) about the sphere (viṣayasya) of "Anuttara" (anuttara) which is without (antareṇa) (a previous) ascertainment (avadhāraṇam) of the essential nature (sva-rūpa) of "uttara" (uttara... ca).
For instance (tathāhi), in some old books (keṣucid vṛddha-pustakeṣu) such (īdṛk) a peculiar sort (antaram) of stanzas (śloka) is seen (dṛśyate):
"Oh God (deva), (I have) heard (śrutam) the Great (mahā) Knowledge (jñānam) called (ākhyam) Trika (trika), and (ca) likewise (tathā), oh Supreme Lord (parama-īśvara), (I have) received (avadhāritam) knowledge (jñānam) about 'uttara' (uttara) through Your Favor (tvat-prasāda... iti)".
Therefore (tasmāt), only (eva) that (tad) which (yad) the Guru-s (guravaḥ) declared (samādikṣan) in accordance with (anusāreṇa eva) the explanation (vyākhyā) defined (nirūpita) by most venerable Somānanda (śrī-somānanda-pāda) does (karoti) good (śivam) to everyone (sarvasya).
"Thus (iti), (this) blazing (dīptaḥ) Sun-like explanation (vyākhyā-bhānuḥ) has been revealed (prakāśitaḥ) by Abhinavagupta (abhinavaguptena). (Such an explanation) has the firm purpose (vrataḥ) of eradicating (unmūlana) the darkness (tāmasa) of the bad (dus) explanations (vyākhyā) which are not (duly) polished (asaṁskṛta). (Also, it) opens (vikāsakaḥ) the heart-lotus (hṛd-ambuja) which was not (yet) purified (apūta) by the Trika (ṣaḍ-ardha) discipline (śāsana), (and) its flashing (lasat) splendor (ruciḥ) melts (vilāpana) the coagulated (saṁstyāna) stream (ogha) of endless (ananta) nooses --i.e. bonds-- (pāśa)".
Thus (evam), That (tad eva) is said to be (uktam) "Anuttara" (anuttaram iti) from which (yatas) this (ayam) mode (vidhiḥ) whose essence is Kula --Śakti-- and Akula --Śiva-- (kaulikaḥ) arises (prabhavati), in which (yatra) it remains (pratiṣṭhā-padavīm bhajate) and (ca... ca) which (yad) this (idam) whose essence is Kula --Śakti-- and Akula --Śiva-- (kaulikam) is composed of (mayam).
So (tatra), what (kaḥ) (is) really (tāvat) the mode (vidhiḥ) whose essence is Kula --Śakti-- and Akula --Śiva-- (kaulikaḥ)? How (katham) (is) its (asya) expansion (prasaraḥ) from Anuttara (anuttarāt)? How (katham) (is) its (asya) abiding (pratiṣṭhā) in It --in Anuttara-- (atra) alone (eva)? And (ca... ca... ca) how (katham) (is it) the one form (eka-rūpatvam) of Anuttara (anuttara)? Also (ca), as (yad) has been established (uktam) (in the stanza 3:) "(Listen, oh Goddess who are greatly fortunate,) to Anuttara (anuttaram) even (api) of uttara (uttarasya... iti)". By unfolding and developing (vitatya) all (sarvam) that (tad) --i.e. the aforesaid subject-matters-- for (prati) the disciples (śiṣyān) who have become skillful (nipuṇān) after acquiring awareness --viz. a realization-- (avāpta-vimarśa) of the Knowledge (avabodha) about the (Supreme) Principle (tattva), the essence (of their achievement being) (niṣkarṣaṇa) (right) reasoning (yukti), revealed scripture (āgama) (and) personal perception --i.e. their direct experience-- (sva-saṁvedana), the Fortunate One --the Lord-- (bhagavān) propounds (prastauti) the contents (of the posterior portion) (antaram) of the (present) book (grantha) with a desire to (deeply) investigate and ascertain (as far as such topics are concerned) (nirṇinīṣuḥ). There is fully a condition of satisfaction (sarvam... kṛtakṛtyatā) indeed (tu) for those whose numerous residual impressions (analpa-saṁskārāṇam) derived from thoughts (vikalpa) (based on) dualistic (bheda) conceptions (abhimāna) have been destroyed (nirdalita) by such a (etāvad) firm (dṛḍha) teaching (upadeśa) (and) who have achieved the state (āviṣṭa... bhāvānām) of liberated while living (jīvat-mukta), which is subject to (vaśa) the acquisition (prāpti) of the State (pada) of Anuttara (anuttara). (How did they manage to attain that condition of satisfaction?) By (the portion of text in Parātrīśikā) whose extension is this (etāvatā eva): The question (praśnena) that begins with (ādi) "how (katham) does Anuttara... (anuttaram... iti)?" --in stanza 1-- (and) comprises (nigamitena) two and a half (sa-ardha... yugala) stanzas (śloka) --i.e. stanzas 1, 1 ½ and 2--, along with (ca) the answer (uttareṇa) that begins with (ādinā) "Listen (śṛṇu), oh Goddess (devi... iti)" --in stanza 3-- (and ends in) a definite ascertainment (nirṇītena) (comprehending) one and a half (sa-ardha) stanzas (śloka) --stanzas 3 and 4--.
For this reason (atas), I proclaim aloud (phūt-kurmaḥ) with uplifted arms (ut-bhujāḥ) that so much (tāvat) alone (mātraḥ eva) --i.e. such quantity and quality of teachings given in the first four stanzas-- (received) by the ones who have been purified (pavitrī-kṛtaiḥ) through a firm (dṛḍha) conviction (pratipatti) amounts to a repose (viśramaṇīyam).
(Now,) it is said so (iti-uktam): The contents (of the posterior portion) (antaram) of the (present) book (grantha) descend (avatarati) for the discernment (praviviktaye) of the "kaulika" (kaulika) state (pada) that stays (niviṣṭa) in (antar) the spotless (vimala) Mirror (darpaṇa) (known as) the State (para) of the Supreme (para) Bhairava (bhairava) who is that (tad) (very) Anuttara (anuttara).
[In this way, Abhinavagupta closes the "Bimba" or "Mirror" section of the scripture, in which the Real Nature of the things was dealt with, and now he opens the "Pratibimba" --Reflection-- section of the scripture, in which all that is reflected in that Mirror of Consciousness is going to be studied. The "Bimba" section has to do with a withdrawal into one's own essential nature, while the "Pratibimba" one has to do with the manifestation or expansion of Consciousness in the form of the universe]||4||.
Without a global long explanation yet
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